I’m looking to get 365 quotes for the Quote of The Day in Tipitaka Pali Reader that is useful for learning Dhamma.
I’m looking for “classics”, more than personal favorites.
Please help add to the list, and explain why you want to add.
Verses_to_Know.pdf (844.5 KB)
I added more. How I made this:
I have the list in my project directory and I typed anything I could remember off the top of my head and then had ai-search find the quotes for me and add the the list if it was not included.
Mostly stock quotes and things I know about, or even have memorized. You will probably like the list below better than the pdf attached above.
75 passages added to the list since the first edition, numbered as in the full list of 368.
The Pāḷi is the Chaṭṭha Saṅgāyana text as found in the Tipiṭaka Pāḷi Reader (TPR); each reference opens the passage in TPR.
10. Stock phrase · Evaṃ me sutaṃ (Bārāṇasī, Isipatana Migadāya)
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
Thus have I heard. At one time the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana.
11. Stock phrase · Evaṃ me sutaṃ (Rājagaha, Veḷuvana Kalandakanivāpa)
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard. At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
12. Stock phrase · Evaṃ me sutaṃ (Vesālī, Mahāvana Kūṭāgārasālā)
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
Thus have I heard. At one time the Blessed One was dwelling at Vesālī, in the Great Wood, in the Hall with the Peaked Roof.
20. Saṃyutta Nikāya · Vibhaṅgasutta · 1 Sammādiṭṭhi
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.
21. Saṃyutta Nikāya · Vibhaṅgasutta · 2 Sammāsaṅkappa
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.
22. Saṃyutta Nikāya · Vibhaṅgasutta · 3 Sammāvācā
‘‘Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati, bhikkhave, sammāvācā.
And what, bhikkhus, is right speech? Abstaining from false speech, from divisive speech, from harsh speech, and from idle chatter: this is called right speech.
23. Saṃyutta Nikāya · Vibhaṅgasutta · 4 Sammākammanta
‘‘Katamo ca, bhikkhave, sammākammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī – ayaṃ vuccati, bhikkhave, sammākammanto.
And what, bhikkhus, is right action? Abstaining from killing living beings, from taking what is not given, and from unchastity: this is called right action.
24. Saṃyutta Nikāya · Vibhaṅgasutta · 5 Sammāājīva
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti – ayaṃ vuccati, bhikkhave, sammāājīvo.
And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood: this is called right livelihood.
25. Saṃyutta Nikāya · Vibhaṅgasutta · 6 Sammāvāyāma
‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti … pe … anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti … pe … uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati, bhikkhave, sammāvāyāmo.
And what, bhikkhus, is right effort? Here a bhikkhu generates desire, makes effort, arouses energy, exerts his mind and strives for the non-arising of unarisen evil unwholesome states, for the abandoning of arisen evil unwholesome states, for the arising of unarisen wholesome states, and for the continuance, non-decay, increase, expansion and fulfilment by development of arisen wholesome states: this is called right effort.
26. Saṃyutta Nikāya · Vibhaṅgasutta · 7 Sammāsati
‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati, bhikkhave, sammāsati.
And what, bhikkhus, is right mindfulness? Here a bhikkhu dwells contemplating the body in the body, feelings in feelings, mind in mind, and phenomena in phenomena, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world: this is called right mindfulness.
27. Saṃyutta Nikāya · Vibhaṅgasutta · 8 Sammāsamādhi
‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ vuccati, bhikkhave, sammāsamādhī’’ ti.
And what, bhikkhus, is right concentration? Here a bhikkhu, secluded from sensual pleasures and unwholesome states, enters and dwells in the first jhāna … the second jhāna … the third jhāna … the fourth jhāna: this is called right concentration.
29. Saṃyutta Nikāya · Dhammacakkappavattanasutta (Aññāsi Koṇḍañño)
Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’’ ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosīti.
Then the Blessed One uttered this inspired saying: “Koṇḍañña has indeed understood! Koṇḍañña has indeed understood!” And that is how the Venerable Koṇḍañña came to be called Aññāsi Koṇḍañña, “Koṇḍañña who has understood”.
33. Stock phrase · Saṃyutta Nikāya · Anattalakkhaṇasutta (seeing thus)
‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness.
34. Stock phrase · Saṃyutta Nikāya · Anattalakkhaṇasutta (disenchantment to release)
Nibbindaṃ virajjati;
virāgā vimuccati.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there comes the knowledge: “It is liberated.”
36. Vibhaṅga · Khandhavibhaṅga (eleven ways)
Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati rūpakkhandho.
And what is the form aggregate? Whatever form there is — past, future or present, internal or external, gross or subtle, inferior or superior, far or near — gathering it all together in one group: this is called the form aggregate.
41. Vinaya · Mahāvagga · Sāriputtamoggallānapabbajjā (Sāriputta hears it)
Atha kho sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman’’ ti.
Then, when the wanderer Sāriputta heard this exposition of the Dhamma, the dust-free, stainless eye of the Dhamma arose in him: “Whatever is subject to arising is all subject to cessation.”
43. Stock phrase · Saṃyutta Nikāya · Upaḍḍhasutta (approaching the Blessed One)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then the Venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side.
44. Stock phrase · Aṅguttara Nikāya (the Dhamma talk)
Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then the Blessed One instructed, encouraged, inspired and gladdened the householder Anāthapiṇḍika with a talk on the Dhamma. Instructed, encouraged, inspired and gladdened by the Blessed One’s talk on the Dhamma, the householder Anāthapiṇḍika rose from his seat, paid homage to the Blessed One, kept him on his right, and departed.
45. Stock phrase · Aṅguttara Nikāya · Sīhasutta (the gradual talk, anupubbikathā)
Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.
Then the Blessed One gave General Sīha a gradual talk, that is, talk on giving, talk on virtue, talk on the heavens; he explained the danger, the degradation and the defilement in sensual pleasures and the benefit of renunciation. When the Blessed One knew that General Sīha’s mind was ready, pliant, free of hindrances, uplifted and confident, he explained the teaching special to the Buddhas: suffering, its origin, its cessation and the path.
47. Stock phrase · Majjhima Nikāya · Bhayabheravasutta (declaring oneself a lay follower)
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’’ ti.
I go for refuge to Master Gotama, to the Dhamma and to the Saṅgha of monks. Let Master Gotama remember me as a lay follower who has gone for refuge from today for as long as life lasts.
48. Stock phrase · Dīgha Nikāya · Mahāsīhanādasutta (asking for the going forth)
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan’’ ti.
Venerable sir, I go for refuge to the Blessed One, to the Dhamma and to the Saṅgha of monks. May I receive the going forth under the Blessed One, may I receive the full ordination.
49. Majjhima Nikāya · Raṭṭhapālasutta (a householder’s son asks for the going forth)
‘‘Yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā’’ ti.
Venerable sir, as I understand the Dhamma taught by the Blessed One, it is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell. I wish to shave off my hair and beard, put on the ochre robe, and go forth from the home life into homelessness. Venerable sir, may I receive the going forth under the Blessed One, may I receive the full ordination. Let the Blessed One give me the going forth.
50. Stock phrase · Majjhima Nikāya · Pāsarāsisutta (as a strong man bends his arm)
Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi.
Then, bhikkhus, just as quickly as a strong man might extend his bent arm or bend his extended arm, Brahmā Sahampati vanished from the Brahma world and appeared before me.
51. Majjhima Nikāya · Pāsarāsisutta (Brahmā Sahampati’s request)
‘Desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ ti.
“Venerable sir, let the Blessed One teach the Dhamma; let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are wasting away through not hearing the Dhamma. There will be those who will understand the Dhamma.”
52. Majjhima Nikāya · Pāsarāsisutta (the three kinds of lotus)
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni anupalittāni udakena;
Just as in a pond of blue, red or white lotuses, some lotuses born and grown in the water thrive immersed in the water without rising out of it, some stand level with the water, and some rise out of the water and stand clear, unwetted by it.
60. Dhammapada 19
Bahumpi ce saṃhita bhāsamāno,
na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṃ paresaṃ,
na bhāgavā sāmaññassa hoti.
Though he recites much of the scriptures, if the heedless man does not act accordingly, like a cowherd counting the cows of others, he has no share in the fruits of the holy life.
66. Dhammapada-aṭṭhakathā · on Dhp 49 (the bee)
Evaṃ gāme munī careti evaṃ sekhāsekhabhedo anāgāriyamuni kulapaṭipāṭiyā gāme bhikkhaṃ gaṇhanto vicaratīti attho. Na hi tassa gāme caraṇapaccayā kulānaṃ saddhāhāni vā bhogahāni vā honti. Saddhāpi bhogāpi pākatikāva honti.
“So should the sage wander in the village”: so the homeless sage, learner or arahant, goes for alms from house to house in the village. His walking in the village brings the families no loss of faith and no loss of wealth: their faith and their wealth stay just as they were.
Sahassamapi ce vācā,
anatthapadasaṃhitā;
Ekaṃ atthapadaṃ seyyo,
yaṃ sutvā upasammati.
Sahassamapi ce gāthā,
anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo,
yaṃ sutvā upasammati.
Yo ca gāthā sataṃ bhāse,
anatthapadasaṃhitā;
Ekaṃ dhammapadaṃ seyyo,
yaṃ sutvā upasammati.
Better than a thousand sayings full of meaningless words is one meaningful word, hearing which one is at peace. Better than a thousand verses full of meaningless words is one line of verse, hearing which one is at peace. Though one should recite a hundred verses full of meaningless words, better is one word of the Dhamma, hearing which one is at peace.
109. Khuddakapāṭha · Ratanasutta (verses 10–12)
Sahāvassa dassanasampadāya,
tayassu dhammā jahitā bhavanti;
Sakkāyadiṭṭhī vicikicchitañca,
sīlabbataṃ vāpi yadatthi kiñci.
Catūhapāyehi ca vippamutto,
chaccābhiṭhānāni abhabba kātuṃ;
Idampi saṅghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu.
Kiñcāpi so kamma karoti pāpakaṃ,
kāyena vācā uda cetasā vā;
Abhabba so tassa paṭicchadāya,
abhabbatā diṭṭhapadassa vuttā;
Idampi saṅghe ratanaṃ paṇītaṃ,
etena saccena suvatthi hotu.
With his attainment of vision he abandons three things: identity view, doubt, and attachment to rites and rituals, whatever there may be. He is freed from the four states of woe and cannot commit the six great wrongs. This too is the precious jewel in the Saṅgha: by this truth may there be well-being. Whatever evil deed he may still do, by body, speech or mind, he cannot conceal it; such concealment is declared impossible for one who has seen the path. This too is the precious jewel in the Saṅgha: by this truth may there be well-being.
112. Khuddakapāṭha · Karaṇīyamettasutta
Mettañca sabbalokasmi,
mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca,
asambādhaṃ averamasapattaṃ.
And with loving-kindness for the whole world, one should develop a boundless mind: above, below and across, unconfined, without enmity, without hostility.
113. Khuddakapāṭha · Karaṇīyamettasutta (the four postures)
Tiṭṭhaṃ caraṃ nisinno va,
sayāno yāvatāssa vitamiddho;
Etaṃ satiṃ adhiṭṭheyya,
brahmametaṃ vihāramidhamāhu.
Whether standing, walking, sitting or lying down, as long as one is free from drowsiness, one should resolve on this mindfulness: this, they say, is the divine abiding here.
116. Khuddakapāṭha · Karaṇīyamettasutta
Diṭṭhiñca anupaggamma,
sīlavā dassanena sampanno;
Kāmesu vinaya gedhaṃ,
na hi jātuggabbhaseyya puna retīti.
Not taking up views, virtuous and endowed with vision, having removed greed for sensual pleasures, one never again comes to lie in a womb.
118. Paritta · Khandhaparitta (Aṅguttara Nikāya · Ahirājasutta)
‘‘Apādakehi me mettaṃ,
mettaṃ dvipādakehi me;
Catuppadehi me mettaṃ,
mettaṃ bahuppadehi me.
I have loving-kindness for the footless, loving-kindness for the two-footed; I have loving-kindness for the four-footed, loving-kindness for the many-footed.
119. Paritta · Khandhaparitta (Aṅguttara Nikāya · Ahirājasutta)
‘‘Mā maṃ apādako hiṃsi,
mā maṃ hiṃsi dvipādako;
Mā maṃ catuppado hiṃsi,
mā maṃ hiṃsi bahuppado.
May the footless not harm me, may the two-footed not harm me; may the four-footed not harm me, may the many-footed not harm me.
126. Khuddakapāṭha · Tirokuṭṭasutta
Evaṃ dadanti ñātīnaṃ,
ye honti anukampakā;
Suciṃ paṇītaṃ kālena,
kappiyaṃ pānabhojanaṃ;
Idaṃ vo ñātīnaṃ hotu,
sukhitā hontu ñātayo.
So those who have compassion give to their relatives, at the right time, pure, fine and suitable food and drink: “May this be for our relatives; may our relatives be happy.”
143. Majjhima Nikāya · Mahāsaccakasutta (the three fire-sticks)
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ.
Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Suppose there were a wet, sappy piece of wood lying in water … a wet, sappy piece of wood lying on dry land far from water … a dry, sapless piece of wood lying on dry land far from water. [As fire cannot be made from wet, sappy wood,] those ascetics and brahmins who have not abandoned desire for sensual pleasures are incapable of knowledge and vision and supreme awakening, whether or not they feel painful feelings; [as fire can be made from dry, sapless wood,] those who have abandoned it are capable of knowledge and vision and supreme awakening.
148. Sumaṅgalavilāsinī · Ganthārambhakathā (also opens Ps, Spk, Mp)
Atthappakāsanatthaṃ,
aṭṭhakathā ādito vasisatehi;
Pañcahi yā saṅgītā,
anusaṅgītā ca pacchāpi.
Sīhaḷadīpaṃ pana ābhatātha,
vasinā mahāmahindena;
Ṭhapitā sīhaḷabhāsāya,
dīpavāsīnamatthāya.
The commentary, to make clear the meaning, was first rehearsed by the five hundred arahants, and rehearsed again afterwards; then it was brought to the island of Sīhaḷa by the master Mahāmahinda, and set down in the Sinhala language for the benefit of the island’s people.
153. Jātaka · Mūgapakkhajātaka · Mittānisaṃsa
‘‘Pahūtabhakkho bhavati,
vippavuṭṭho sakaṃ gharā;
Bahū naṃ upajīvanti,
yo mittānaṃ na dubbhati.
‘‘Yaṃ yaṃ janapadaṃ yāti,
nigame rājadhāniyo;
Sabbattha pūjito hoti,
yo mittānaṃ na dubbhati.
‘‘Nāssa corā pasāhanti,
nātimaññanti khattiyā;
Sabbe amitte tarati,
yo mittānaṃ na dubbhati.
He who does not betray his friends has plenty to eat when away from home; many depend on him. Whatever country he goes to, town or royal city, he is honoured everywhere. Thieves do not overpower him, nobles do not despise him; he overcomes all enemies — he who does not betray his friends.
174. Majjhima Nikāya · Ambalaṭṭhikarāhulovādasutta (the water vessel)
‘‘Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ ti.
‘‘Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ ti.
‘‘Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ ti.
‘‘Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.
So little, Rāhula, is the recluseship of those who feel no shame at telling a deliberate lie. So thrown away … so turned upside down … so empty and void, Rāhula, is the recluseship of those who feel no shame at telling a deliberate lie.
175. Majjhima Nikāya · Ambalaṭṭhikarāhulovādasutta (no lie, even in jest)
Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ ti – evañhi te, rāhula, sikkhitabbaṃ.
So too, Rāhula, when anyone feels no shame at telling a deliberate lie, there is no evil, I say, that he would not do. Therefore, Rāhula, you should train thus: ‘I will not tell a lie even as a joke.’
184. Majjhima Nikāya · Cūḷakammavibhaṅgasutta (14 results of kamma)
‘‘Iti kho, māṇava, appāyukasaṃvattanikā paṭipadā appāyukattaṃ upaneti, dīghāyukasaṃvattanikā paṭipadā dīghāyukattaṃ upaneti;
bavhābādhasaṃvattanikā paṭipadā bavhābādhattaṃ upaneti, appābādhasaṃvattanikā paṭipadā appābādhattaṃ upaneti;
dubbaṇṇasaṃvattanikā paṭipadā dubbaṇṇattaṃ upaneti, pāsādikasaṃvattanikā paṭipadā pāsādikattaṃ upaneti;
appesakkhasaṃvattanikā paṭipadā appesakkhattaṃ upaneti, mahesakkhasaṃvattanikā paṭipadā mahesakkhattaṃ upaneti;
appabhogasaṃvattanikā paṭipadā appabhogattaṃ upaneti, mahābhogasaṃvattanikā paṭipadā mahābhogattaṃ upaneti;
nīcakulīnasaṃvattanikā paṭipadā nīcakulīnattaṃ upaneti, uccākulīnasaṃvattanikā paṭipadā uccākulīnattaṃ upaneti;
duppaññasaṃvattanikā paṭipadā duppaññattaṃ upaneti, mahāpaññasaṃvattanikā paṭipadā mahāpaññattaṃ upaneti.
So, student, the way that leads to a short life brings a short life, the way that leads to a long life brings a long life; the way that leads to much sickness brings much sickness, the way that leads to health brings health; the way that leads to ugliness brings ugliness, the way that leads to beauty brings beauty; the way that leads to little influence brings little influence, the way that leads to great influence brings great influence; the way that leads to poverty brings poverty, the way that leads to wealth brings wealth; the way that leads to low birth brings low birth, the way that leads to high birth brings high birth; the way that leads to dullness brings dullness, the way that leads to wisdom brings wisdom.
189. Majjhima Nikāya · Mahātaṇhāsaṅkhayasutta (three conditions for conception)
‘‘Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.
Bhikkhus, the descent of the embryo takes place through the union of three things. When the mother and father come together, the mother is in season, and the gandhabba (the being to be reborn) is present: through the union of these three the descent of the embryo takes place.
200. Majjhima Nikāya · Ānāpānassatisutta
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.
Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti.
Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.
Bhikkhus, when mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. When mindfulness of breathing is developed and cultivated, it fulfils the four foundations of mindfulness. When the four foundations of mindfulness are developed and cultivated, they fulfil the seven factors of awakening. When the seven factors of awakening are developed and cultivated, they fulfil true knowledge and deliverance.
202. Majjhima Nikāya · Ānāpānassatisutta (first four steps)
‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti;
rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti;
‘sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati;
‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.
Breathing in long, he understands: ‘I breathe in long’; breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; breathing out short, he understands: ‘I breathe out short.’ He trains: ‘I shall breathe in experiencing the whole body’; he trains: ‘I shall breathe out experiencing the whole body.’ He trains: ‘I shall breathe in calming the bodily formation’; he trains: ‘I shall breathe out calming the bodily formation.’
210. Majjhima Nikāya · Mahāvedallasutta (five jhāna factors)
‘‘Paṭhamaṃ panāvuso, jhānaṃ katiaṅgikan’’ ti?
‘‘Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgikan’’ ti.
“Friend, how many factors does the first jhāna have?” “Friend, the first jhāna has five factors. Here, when a bhikkhu has entered the first jhāna, there occur applied thought, sustained thought, rapture, happiness and one-pointedness of mind. That is how the first jhāna has five factors.”
220. Aṅguttara Nikāya · Kasiṇasutta (the ten kasiṇas)
‘‘Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti … pe … tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī’’ ti.
Bhikkhus, there are these ten kasiṇa bases. What ten? One perceives the earth kasiṇa above, below, across, undivided, immeasurable; one perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, immeasurable. These are the ten kasiṇa bases.
235. Dīgha Nikāya · Mahāparinibbānasutta (sīla, samādhi, paññā)
‘‘Iti sīlaṃ, iti samādhi, iti paññā.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ ti.
Such is virtue, such is concentration, such is wisdom. Concentration developed with virtue is of great fruit and great benefit. Wisdom developed with concentration is of great fruit and great benefit. The mind developed with wisdom is completely freed from the taints, that is, the taint of sensual desire, the taint of existence, the taint of ignorance.
237. Paṭisambhidāmagga · Yuganaddhakathā (ten corruptions of insight)
Obhāse ceva ñāṇe ca,
pītiyā ca vikampati;
Passaddhiyā sukhe ceva,
yehi cittaṃ pavedhati.
Adhimokkhe ca paggāhe,
upaṭṭhāne ca kampati;
Upekkhāvajjanāya ceva,
upekkhāya ca nikantiyā.
The mind wavers at illumination and knowledge, at rapture; it trembles at tranquillity and happiness; it shakes at resolution, exertion and establishment, at adverting with equanimity, at equanimity, and at attachment.
242. Vibhaṅga · Ñāṇavibhaṅga (the six direct knowledges, abhiññā)
Tattha katamā chasu abhiññāsu paññā? Iddhividhe ñāṇaṃ, sotadhātuvisuddhiyā ñāṇaṃ, paracitte ñāṇaṃ, pubbenivāsānussatiyā ñāṇaṃ, sattānaṃ cutūpapāte ñāṇaṃ, āsavānaṃ khaye ñāṇaṃ – imā chasu abhiññāsu paññā.
What is wisdom in the six direct knowledges? Knowledge of the kinds of supernormal power, knowledge of the divine ear, knowledge of others’ minds, knowledge of recollection of past lives, knowledge of the passing away and rebirth of beings, and knowledge of the destruction of the taints: this is wisdom in the six direct knowledges.
243. Stock phrase · Dīgha Nikāya · Sāmaññaphalasutta (recollection of past lives)
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
He recollects his manifold past lives, that is, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of contraction and expansion: “There I had such a name, such a clan, such an appearance, such food, such experience of pleasure and pain, such an end of life; passing away from there, I arose elsewhere; there too I had such a name … passing away from there, I arose here.” Thus he recollects his manifold past lives in their modes and details.
245. Dhammasaṅgaṇī · Āsavagocchaka (the four taints, āsava)
Katame dhammā āsavā? Cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.
What things are taints? The four taints: the taint of sensual desire, the taint of existence, the taint of views, the taint of ignorance.
246. Saṃyutta Nikāya · Oghasutta (the four floods)
“Cattārome, bhikkhave, oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjogho – ime kho, bhikkhave, cattāro oghā.
Bhikkhus, there are these four floods. What four? The flood of sensual desire, the flood of existence, the flood of views, the flood of ignorance. These are the four floods.
253. Aṅguttara Nikāya · Duccaritasutta (four wrong kinds of speech)
‘‘Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni kho, bhikkhave, cattāri vacīduccaritānī’’ ti.
Bhikkhus, there are these four kinds of verbal misconduct. What four? False speech, divisive speech, harsh speech and idle chatter. These are the four kinds of verbal misconduct.
256. Petavatthu · Khettūpamapetavatthu
‘‘Khettūpamā arahanto,
dāyakā kassakūpamā;
Bījūpamaṃ deyyadhammaṃ,
etto nibbattate phalaṃ.
Arahants are like a field, givers are like farmers, the gift is like the seed: from this the fruit arises.
257. Khuddakapāṭha · Nidhikaṇḍasutta
Evaṃ mahatthikā esā,
yadidaṃ puññasampadā;
Tasmā dhīrā pasaṃsanti,
paṇḍitā katapuññatanti.
So of great benefit is this, the attainment of merit; therefore the wise and the learned praise the making of merit.
258. Majjhima Nikāya · Dakkhiṇāvibhaṅgasutta (Mahāpajāpatī’s robe)
‘‘Idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ ti.
‘‘Saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ ti.
“Venerable sir, this new pair of cloths I spun and wove myself especially for the Blessed One. Venerable sir, let the Blessed One accept it from me out of compassion.” “Give it to the Saṅgha, Gotamī. When you give it to the Saṅgha, both I and the Saṅgha will be honoured.”
266. Saṃyutta Nikāya · Sabbasutta (the All)
‘‘Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, sabbaṃ? Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – idaṃ vuccati, bhikkhave, sabbaṃ.
Bhikkhus, I will teach you the All. Listen to it. And what, bhikkhus, is the All? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental phenomena: this is called the All.
267. Majjhima Nikāya · Madhupiṇḍikasutta (how contact arises)
‘‘Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.
Friends, dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition there is feeling. What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one proliferates. With what one has proliferated as the source, perceptions and notions born of proliferation beset a person with respect to past, future and present forms cognizable by the eye.
269. Majjhima Nikāya · Mahārāhulovādasutta (the four kinds of fire)
Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu.
And what, Rāhula, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery and clung to, that is, that by which one is warmed, ages and is consumed, and that by which what is eaten, drunk, consumed and tasted is fully digested, or whatever else internally is fire: this is called the internal fire element.
270. Majjhima Nikāya · Mahārāhulovādasutta (the six kinds of wind)
Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu.
And what, Rāhula, is the internal air element? Whatever internally, belonging to oneself, is air, airy and clung to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally is air: this is called the internal air element.
275. Abhidhammatthasaṅgaha · Cetasikapariccheda (7 sabbacittasādhāraṇa)
Phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāro ceti sattime cetasikā sabbacittasādhāraṇā nāma.
Contact, feeling, perception, volition, one-pointedness, life faculty and attention — these seven mental factors are called the universals, common to every consciousness.
276. Abhidhammatthasaṅgaha · Cetasikapariccheda (19 sobhanasādhāraṇa)
Saddhā sati hirī ottappaṃ alobho adoso tatramajjhattatā kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā ceti ekūnavīsatime cetasikā sobhanasādhāraṇā nāma.
Faith, mindfulness, shame, fear of wrongdoing, non-greed, non-hatred, neutrality of mind; tranquillity of mental body and of mind, lightness of mental body and of mind, malleability of mental body and of mind, wieldiness of mental body and of mind, proficiency of mental body and of mind, rectitude of mental body and of mind — these nineteen mental factors are called the beautiful universals.
277. Abhidhammatthasaṅgaha · Hetusaṅgaha (the six roots)
Hetusaṅgahe hetū nāma lobho doso moho alobho adoso amoho cāti chabbidhā bhavanti.
In the compendium of roots, the roots are of six kinds: greed, hatred, delusion, non-greed, non-hatred and non-delusion.
279. Abhidhamma chant · 2 Vibhaṅga
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
The five aggregates: the form aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate.
280. Abhidhamma chant · 3 Dhātukathā
Saṅgaho asaṅgaho saṅgahitena asaṅgahitaṃ asaṅgahitena saṅgahitaṃ saṅgahitena saṅgahitaṃ asaṅgahitena asaṅgahitaṃ sampayogo vippayogo sampayuttena vippayuttaṃ vippayuttena sampayuttaṃ sampayuttena sampayuttaṃ vippayuttena vippayuttaṃ saṅgahitena sampayuttaṃ vippayuttaṃ sampayuttena saṅgahitaṃ asaṅgahitaṃ asaṅgahitena sampayuttaṃ vippayuttaṃ vippayuttena saṅgahitaṃ asaṅgahitaṃ.
Inclusion and non-inclusion; the not-included by the included; the included by the not-included; the included by the included; the not-included by the not-included; association and dissociation; the dissociated by the associated; the associated by the dissociated; the associated by the associated; the dissociated by the dissociated; non-inclusion and dissociation.
281. Abhidhamma chant · 4 Puggalapaññatti
Cha paññattiyo – khandhapaññatti, āyatanapaññatti, dhātupaññatti, saccapaññatti, indriyapaññatti, puggalapaññattīti.
Six designations: designation of aggregates, of sense bases, of elements, of truths, of faculties, and of persons.
282. Abhidhamma chant · 5 Kathāvatthu
Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.
“Is a person found in the sense of a real and ultimate fact?” “Yes.” “Is the person found in the sense of a real and ultimate fact in the same way as a real and ultimate fact is found?” “That should not be said.”
283. Abhidhamma chant · 6 Yamaka
Ye keci kusalā dhammā, sabbe te kusalamūlā?
Ye vā pana kusalamūlā, sabbe te dhammā kusalā?
Whatever things are wholesome, are they all wholesome roots? Or whatever are wholesome roots, are all those things wholesome?
293. Samantapāsādikā · First Council (Vinaya is the lifeblood of the Sāsana)
‘‘Āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā’’ ti? Bhikkhū āhaṃsu – ‘‘bhante mahākassapa, vinayo nāma buddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti; tasmā paṭhamaṃ vinayaṃ saṅgāyāmā’’ ti.
“Friends, which shall we recite first, the Dhamma or the Vinaya?” The bhikkhus said: “Venerable Mahākassapa, the Vinaya is the lifeblood of the Buddha’s Dispensation; while the Vinaya stands, the Dispensation stands. Therefore let us recite the Vinaya first.”
294. Vinaya · Mahāvagga · Upasampadāvidhi (asking the Saṅgha for ordination)
‘‘Saṅghaṃ, bhante, upasampadaṃ yācāmi. Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya.
Venerable sirs, I ask the Saṅgha for full ordination. Venerable sirs, may the Saṅgha lift me up out of compassion.
303. Vinaya · Nissaggiya Pācittiya 18 (Rūpiyasikkhāpada)
‘‘Yo pana bhikkhu jātarūparajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya, nissaggiyaṃ pācittiyan’’ti.
Should any bhikkhu take gold and silver (money), or have it taken, or consent to its being deposited for him, it is to be forfeited and confessed.
304. Vinaya · Pācittiya 1 (Musāvāda)
‘‘Sampajānamusāvāde pācittiyan’’ti.
In telling a deliberate lie, there is an offence requiring confession.
305. Vinaya · Cūḷavagga · Pātimokkhaṭṭhapana
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyya. Na ca, bhikkhave, sāpattikena pātimokkhaṃ sotabbaṃ. Yo suṇeyya, āpatti dukkaṭassa.
It is impossible, bhikkhus, it cannot happen, that the Tathāgata should hold the Uposatha and recite the Pātimokkha with an impure assembly. And, bhikkhus, one who has an offence should not listen to the Pātimokkha. Whoever should listen, there is an offence of wrong-doing.
307. Majjhima Nikāya · Bhaddālisutta (when rules are laid down)
‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti.
So it is, Bhaddāli: when beings are declining and the true Dhamma is disappearing, there are more training rules and fewer bhikkhus established in final knowledge. Things that are the basis for the taints do not appear in the Saṅgha until the Saṅgha has grown great in size … until it has reached the height of gains, the height of fame, great learning, and long standing.
308. Aṅguttara Nikāya · Upakkilesasutta (four stains of ascetics)
‘‘Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Katame cattāro?
Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā.
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā.
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā.
‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā.
Just so, bhikkhus, there are four stains of ascetics and brahmins, stained by which some ascetics and brahmins do not glow, do not shine, do not radiate. What four? Some ascetics and brahmins drink liquor and wine, not refraining from drinking them; some engage in sexual intercourse, not refraining from it; some accept gold and silver, not refraining from accepting it; some make their living by wrong livelihood, not refraining from it.
Sources: the Pāḷi Canon, its Aṭṭhakathā, the Visuddhimagga and the Abhidhammatthasaṅgaha, as given in TPR. Many passages were chosen from orthodoxtheravada.org and from the Daily Buddha Vacana of the Digital Pāḷi Reader by Ven. Yuttadhammo Bhikkhu (CC BY-NC-SA 4.0). Tipiṭaka Pāḷi Reader · Tipitaka Pali Reader | American Monk
